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Wednesday, November 30, 2016

POPE GREGORY XVI: "COMMISSUM DIVINITUS" ON CHURCH AND STATE

ENCYCLICAL OF POPE GREGORY XVI
MAY 17, 1835
To the Clergy of Switzerland.
Venerable Brothers and Dearly Beloved Sons, Greetings and Apostolic
Benediction.
The duty of the apostolic office which God entrusted to Us demands that We
continually watch over the Lord's flock. We especially direct all Our zeal and
thoughts to provide as much assistance as We can whenever the eternal salvation
of the sheep and the Catholic religion seem to be in danger.. We are aware of
and deplore the fact that Our enemies cunningly try many things, and not without
success. Their works are an open blow against the Christian flock and an injury
to the Catholic cause. This sorrow is aggravated because those who want to
deceive the unwary claim that they do not intend to subtract anything from the
integrity of the faith. They pretend to have as their only purpose the
protection of the rights of the laity. They attempt, by a false pretense of
public interest, to introduce, widely disseminate, establish, and somehow
sanction the erroneous and wicked teachings which they follow.

2. Hence they dared to call together an assembly to deliberate, and to
fabricate a rule whereby aspects of the temporal power in ecclesiastical affairs
were revealed and defined. You already know that We are speaking about those
things which were nefariously accomplished during January of last year in Baden
in the canton of Aargau. Because of them you experienced sharp sorrow and even
now they make you anxious and concerned. We cannot keep secret the fact that in
the beginning We were influenced to do nothing. We believed that the laymen
gathered in the appointed place with no other intention than to study those
matters which concern religion. We further believed they wanted to proceed so
that they might not only discuss the many aspects of the ecclesiastical power,
but also so that they might offer plans to those who wield high civil authority;
those persons might then confirm and sanction the plans by force of law.
3. The acts of that meeting were recently published by Gynopedius at
Frauenfeld. These acts contain the names of the men who were present at the
meeting, the speeches given by some of them in the sessions, and the articles
passed there. We were horrified in reading those speeches and articles and the
principles contained in them. We knew then that novelties were being introduced
in the Catholic Church which are contrary to its teaching and discipline and
which lead to the destruction of souls. We cannot allow this in any way.
4. He who made everything and who governs by a prudent arrangement wanted
order to flourish in His Church. He wanted some people to be in charge and
govern and others to be subject and obey. Therefore, the Church has, by its
divine institution, the power of the magisterium to teach and define matters of
faith and morals and to interpret the Holy Scriptures without danger of error.
It also has the power of governance to preserve and strengthen in the true
doctrine those whom it welcomes as children and to make laws concerning all
things which pertain to the salvation of souls, the exercise of the sacred
ministry, and divine worship. Whoever opposes these laws makes himself guilty of
a very serious crime.
5. This power of teaching and governing in matters of religion, given by
Christ to His Spouse, belongs to the priests and bishops. Christ established
this system not only so that the Church would in no way belong to the civil
government of the state, but also so that it could be totally free and not
subject in the least to any earthly domination. Jesus Christ did not commit the
sacred trust of the revealed doctrine to the worldly leaders, but to the
apostles and their successors. He said to them only: "Whoever hears you, hears
Me; whoever rejects you, rejects Me." These same apostles preached the Gospel,
spread the Church, and established its discipline not in accordance with the
pleasure of lay authority, but even in spite of it. Moreover, when the leaders
of the synagogue dared command them to silence, Peter and John, who had used the
evangelical freedom, responded: "You be the judge of whether it is right in the
eyes of God to listen to you rather than to God." Thus, if any secular power
dominates the Church, controls its doctrine, or interferes so that it cannot
promulgate laws concerning the holy ministry, divine worship, and the spiritual
welfare of the faithful, it does so to the injury of the faith and the
overturning of the divine ordinance of the Church and the nature of government.
6. These principles are firm, unchangeable, and supported by the authority
and tradition of the ancient Fathers. Bishop Ossius of Cordoba wrote to Emperor
Constantius: "Do not become involved in ecclesiastical matters nor give us
orders concerning these affairs. But rather learn this from us: God gives you
the empire; He entrusts ecclesiastical power to us. Whoever secretly tries to
snatch the empire away from you opposes God. By the same token, take care that
you do not draw ecclesiastical power to yourself and become guilty of a great
crime." The Christian leaders were aware of this and they considered it a
glorious thing to acknowledge publicly. Among them was the great leader Basil
who said in the eighth synod: "What more can I say about you lay people? I have
nothing else to say except that it is not permitted for you to speak concerning
ecclesiastical matters. It is the duty of patriarchs, popes, and priests, to
whom the duty of governing has been entrusted, to investigate and study these
matters. They have the power of binding and loosing and of sanctifying. They are
the ones who have the ecclesiastical and heavenly keys, not those who must be
fed, sanctified, bound, and loosed."
7. However, in the Baden meeting the matter was discussed differently. The
articles which came forth from it attack the sound doctrine of ecclesiastical
power and lead the Church itself into a scandalous and unjust slavery. It is
even subject to the judgment of lay authority in the promulgation of decrees
concerning dogma, and its disciplinary laws are declared to lack force and
effect unless they are promulgated by the agreement of secular authority with an
added proposition concerning the penalties against those who disobey. What then?
Power is given to that same civil authority either to approve or to oppose the
celebration of the diocesan synods, to inspect the synods, to oversee
seminaries, and to confirm the system of their internal governance established
by bishops, to remove clerics from ecclesiastical duties, to govern the
religious and moral instruction of the people, and finally to regulate
everything which, they claim, pertains to the external discipline of the Church,
although these things may be of a spiritual nature or character and may concern
the worship of God and the salvation of souls.
8. There is nothing which belongs more to the Church and there is nothing
Jesus Christ wanted more closely reserved for its shepherds than the
dispensation of the sacraments He instituted. The power to judge concerning
their dispensation belongs only to those whom He established as ministers of His
work on earth. It is wicked if the civil authority appropriates for itself
anything in this holy office! It is wicked if the civil authority prescribes
anything at all concerning it or gives orders to the ministers of the
sacraments! It is wicked if it tries with its laws to oppose the rules handed
down to Us in writing or by oral tradition from the early Church concerning the
distribution of the sacraments to the Christian people. Our predecessor St.
Gelasius said in his letter to Emperor Anastasius: "You know, most merciful son,
that you are allowed to rule over the human race. Nevertheless, submit yourself
to the bishops and seek from them the means of your salvation. In receiving the
heavenly sacraments and in distributing them appropriately, you know that you
should be subject rather than govern. You know therefore that in these things
you depend on their judgment and that they do not want to be subjected to your
power." What seems to be incredible and portentous is that the meeting at Baden
progressed to the point that even the right and office of dispensing the
sacraments was attributed to secular authority. The articles which were rashly
written concerning the sacrament of marriage in Christ and the Church certainly
incline in this direction as does the support given for contracting mixed
marriages. The requirement that Catholic priests bless these marriages while
ignoring the religious differences between the spouses and the threats of
punishment for those who refuse to do this illustrate this tendency.
9. These things ought to be condemned because the civil authority makes laws
concerning the celebration of a divinely established sacrament and dares to
order the priests in such a serious matter. But they ought to be reproached even
more so because they foster an absurd and impious idea which they call
"indifferentism;" indeed they depend on it as necessary. Moreover, they oppose
Catholic truth and Church doctrine which forbids mixed marriages as disgraceful
because of the communion in holy things and because of the serious danger of the
perversion of the Catholic spouse and the perverted education of the future
children. Nor did the Church ever grant the free power to contract such a
marriage unless conditions were added which prevented the causes of danger and
deformity.
10. Jesus Christ conferred on His Church the supreme power of administering
religion and governing Christian society. This is not subject to the civil
authority. In his letter to the Ephesians the apostle teaches that Christ
established this ecclesiastical power for the benefit of unity. And what is this
unity unless one person is placed in charge of the whole Church who protects it
and joins all its members in the one profession of faith and unites them in the
one bond of love and communion? The wisdom of the Divine Lawgiver ordered that a
visible head be placed over a visible body so that "once so established, the
opportunity for division might be removed." Wherefore, although for all the
bishops whom the Holy Spirit placed as governors of the Church of God there is a
common dignity and in matters of rank there is nevertheless equal power, there
is not the same rank in the hierarchy for all and they do not all have the same
extent of jurisdiction.
Using the words of St. Leo the Great; "Among the holy apostles there was a
similarity of honor but a distinction of power: while the election of all was
equal, it was given only to one to have preeminence among the others ... because
the Lord wanted the sacrament of evangelical duty to belong to the office of the
apostles; thus He placed it principally in St. Peter, the head of all the
apostles." He granted this to Peter alone out of all the apostles when He
promised him the keys of the kingdom of heaven and entrusted to him the
obligation of feeding the Lord's sheep and lambs and the duty of strengthening
his brothers. He wanted this to extend to Peter's successors whom He placed over
the Church with equal right. This has always been the firm and united opinion of
all Catholics. It is Church dogma that the pope, the successor of St. Peter,
possesses not only primacy of honor but also primacy of authority and
jurisdiction over the whole Church. Accordingly the bishops are subject to him.
11. In the words of St. Leo, who continues speaking about the Holy See of
Peter: "It is necessary that the Church throughout the world be united and
cleave to the center of Catholic unity and ecclesiastical communion, so that
whoever dares to depart from the unity of Peter might understand that he no
longer shares in the divine mystery." St. Jerome adds: "Whoever eats the lamb
outside of this house is unholy. Those who were not in the ark of Noah perished
in the flood." Just as he who does not gather with Christ, so he who does not
gather with Christ's Vicar on earth, clearly scatters. How can someone who
destroys the holy authority of the Vicar of Christ and who infringes on his
rights gather with him? It is through these rights that the pope is the center
of unity, that he has the primacy of order and jurisdiction, and that he has the
full power of nurturing, ruling, and governing the universal Church.
12. We tearfully admit that this was attempted at the meeting in Baden. The
pope alone and no bishop has the right to transfer the days fixed by the Church
for celebrating feasts and observing fasts and to annul the precept of attending
Mass. This was clearly established in the constitution Auctorem fidei published
by Our predecessor Pius VI on August 28, 1794, against the Pistoians.
13. The items contained in the Baden articles are contrary to this and are
much more harmful because on the issue of discipline they reserve the right for
the civil authority. The special privilege of removing religious congregations
which live under a rule from the jurisdiction of the bishops and subjecting
these congregations directly to himself belongs to the pope-a right popes have
used from the earliest times. The articles of the Baden convention abridge this
right. They make no mention of the necessity of asking and obtaining the
permission of the Holy See. Thus plans may be undertaken by a secular authority
through which, after the exemption of the monastic orders is abolished in
Switzerland, regular congregations can be made subject to the authority of the
ordinary bishops.
14. To these, We should add those things which they indicate have been
authorized concerning the rights of bishops. If these things are examined mote
deeply and referred back to the principles from which the articles made in the
Baden conference proceed, they seem to confirm that the jurisdiction of the
bishops neither can nor should be swayed by the supreme authority of the pope.
Nor should they be circumscribed by any limitations. Neither should We omit
those things which were proposed concerning either the erection of a
metropolitan see or the unification of some of those dioceses to another
cathedral church located beyond the boundaries of Switzerland. The rights of the
Holy See in this matter were ignored. Thus civil authority acted as if it were
totally free in these serious issues to establish by its own right those things
which it considered to be advantageous for the spiritual needs of the people. We
pass over many other things which would be too tiresome to enumerate
individually. However, they inflict great harm on this Holy See of Peter and
threaten, violate, and despise its dignity and authority.
15. Since this is the situation and the Church is confronted by so great and
open a disturbance of sound doctrine and ecclesiastical rights and by so great
and serious a danger to the Catholic cause in these regions, it behooved Us to
raise Our voice from this holy mountain soon after the meeting of Baden was held
and to openly criticize, reprove, and condemn those articles to everyone who
participated in the conference. We delayed Our decision on their wickedness up
until now because We hoped that those who administer civil affairs would totally
reject and disapprove of them. The matter did not, for the most part, come to
pass according to Our expectation. On the contrary, We, greatly sorrowing,
learned that laws were enacted which confirmed those articles and protected them
by public decree.
16. We, in Our role as teacher and universal doctor, ought diligently to
beware lest anyone be led into error by Our action and conclude that the
articles of the Baden meeting are not inconsistent with the teaching and
discipline of the Church. We know that We cannot hesitate or be silent any
longer. As this is a matter of very serious importance, We subjected these
articles to a careful examination. We have heard the advice and received the
opinions of the cardinals of the Holy Roman Church and have considered the
entire matter carefully by Our own will and with sure knowledge. With the
fullness of the apostolic power, We reprove and condemn the aforementioned
articles of the meeting of Baden as containing false, rash, and erroneous
assertions; as detracting from the rights of the Holy See, overthrowing the
government of the Church and its divine constitution, and subjecting the
ecclesiastical ministry to secular domination; and as proceeding from condemned
premises. We decree that they should forever be considered condemned.
17. While We intend to point these things out openly because of Our apostolic
duty, it remains for Us to speak with paternal affection to you who have taken
on a part of His governance, the fullness of which the Prince of Shepherds
entrusted to Us. Among so many evils which besiege the Catholic Church in these
evil times, what great trials press upon Our heart! We have experienced great
sadness, especially from those things which were daringly attempted recently. It
should be enough to direct your attention to it, and it should not be necessary
to explain the details.
18. In Our sorrow We must not neglect to mention that what you did in
guarding the Catholic cause and caring for the salvation of the flock entrusted
to your care brought Us great solace. Therefore, We give thanks to the Father of
mercies and the God of all consolation who comforted Us with you while We were
oppressed by such tribulation. We must arouse your devotion. We exhort you to
fight for the cause of God and the Church with greater zeal as the attacks of
the enemy become more severe. It is your duty to stand as a wall so that no
other foundation can be placed other than the one which has already been laid.
It is also your duty to keep the faith undefiled. There is another sacred trust
which you should firmly defend, namely, the holy laws by which the Church
establishes its discipline, and the rights of this Apostolic See. Therefore, act
according to the position which you hold, according to the dignity with which
you are vested, according to the authority which you received, according to the
sacrament by which you bound yourselves in solemn consecration. Unsheathe the
sword of the spirit which is the word of God. Denounce, beseech, rebuke in all
patience and teaching. Labor and struggle for the Catholic religion, for the
divine authority and laws of the Church, for the See of Peter and its dignity
and rights "so that not only those who are upright may remain safe but also so
that those who were deceived by seduction may be called back from error."
19. Moreover, so that the desired outcome may result from these cares and
labors under taken by Our venerable brothers, We also address those of you who
are ministers of the sacraments, shepherds of souls, and preachers of the divine
word. It is your duty to be totally united with them in will, to be inflamed
with the same zeal, and to be in harmony with them in this work so that the
people might be protected from all danger of error and contamination. Exert
yourselves so that everyone thinks the same thing and no one allows himself to
be led astray by strange teachings. Let everyone avoid profane novelties, cling
to the Catholic faith, and submit himself to the power and authority of the
Church. Each person should bind himself ever more firmly to this See which the
strong Redeemer of Jacob placed as an iron pillar and as a bronze wall against
the enemies of religion. You should receive these enemies as people who ought to
be educated in the law of Christ and of the Church.
20. It should be obvious that the secular power and those laws enacted by it
concerning the welfare of civil society ought to be obeyed, not only because of
the fear of wrath but also because of conscience. It is never permitted,
however, to shamefully abandon the faith because of it. Since the spirits of the
people are trained in this way, consider your labors to be both for the
tranquility of the citizens and the welfare of the Church; these two things
cannot be separated from one another.
21. May the most merciful God, from whom comes every perfect gift, accomplish
these Our wishes. May Our apostolic blessing which We lovingly impart to you,
venerable brothers, to Our brothers in the Lord, and to the faithful be a sign
of good things which We ardently desire for this part of the Catholic flock.
Given in Rome, at St. Peter's, on the 17th day of May in the year 1835, the
fifth year of Our Pontificate.

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Archbishop Lefebvre

“This Second Vatican Council Reform, since it has issued from Liberalism and from Modernism, is entirely corrupt; it comes from heresy and results in heresy, even if all its acts are not formally heretical. It is thus impossible for any faithful Catholic who is aware of these things to adopt this Reform, or to submit to it in any way at all. To ensure our salvation, the only attitude of fidelity to the Church and to Catholic doctrine, is a categorical refusal to accept the Reform.”

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Archbishop Lefebvre

“And we have the precise conviction that this new rite of Mass expresses a new faith, a faith which is not ours, a faith which is not the Catholic Faith. This New Mass is a symbol, is an expression, is an image of a new faith, of a Modernist faith. ….Now it is evident that the new rite, if I may say so, supposes another conception of the Catholic religion-another religion.”

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Archbishop Lefebvre

That Conciliar Church is a schismatic Church, because it breaks with the Catholic Church that has always been. It has its new dogmas, its new priesthood, its new institutions, its new worship, all already condemned by the Church in many a document, official and definitive.... The Church that affirms such errors is at once schismatic and heretical. This Conciliar Church is, therefore, not Catholic. To whatever extent Pope, Bishops, priests, or faithful adhere to this new Church, they separate themselves from the Catholic Church...

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“Well, we are not of this religion. We do not accept this new religion. We are of the religion of all time; we are of the Catholic religion. We are not of this 'universal religion' as they call it today-this is not the Catholic religion any more. We are not of this Liberal, Modernist religion which has its own worship, its own priests, its own faith, its own catechisms, its own Bible, the 'ecumenical Bible'-these things we do not accept."

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"I am worried by the Blessed Virgin's messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul. … I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past."A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God. In our churches, Christians will search in vain for the red lamp where God awaits them. Like Mary Magdalene, weeping before the empty tomb, they will ask, 'Where have they taken Him?'"

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."